LIKE GOLD THAT FEARS NO FIRE

Transcription

1 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 1 LIKE GOLD THAT FEARS NO FIRE New writing from Tibet A report by the International Campaign for Tibet Washington, DC l Amsterdam l Berlin l Brussels

2 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 2 ACKNOWLEDGMENTS Like gold that fears no fire: New writing from Tibet was compiled by Kate Saunders and Kai Mueller of ICT. We are indebted to those Tibetan writers whose work is included in this volume and salute their courage and eloquence. We would particularly like to thank Woeser for her inspiration, and her powerful and moving contribution, and artists Losang Gyatso and Sonam Lhundup; we are grateful to them for allowing us to reproduce their work. We are indebted to highpeakspureearth.com for their work in making public Tibetan writings and the articles published in this collection, and also to China Digital Times. We would also like to thank Lamajabb; Wang Lixiong; Ragged Banner Press (www.raggedbanner.com), publisher of Woeser s poetry collection, Tibet s True Heart; Susan Chen; Paul Foreman and his production team (for their patience and expertise); Namlo Yak, for his kindness and poetry; Adam Koziel from the Helsinki Foundation for Human Rights in Poland; Kelsang, for bearing witness, Mary Beth Markey and Tsering Jampa from ICT, Dawa Bowie and Jigme Page for assistance with production, edits and translation and Dolma Kyab s friends. We are indebted to our researchers in the field in India and Nepal for their passion and knowledge, and provision of work for this book as well as their translation work. The phrase like gold that fears no fire comes from a common Chinese expression (zhen jin bu pa huo lian) meaning truth cannot be undermined. In this volume, the writer Woeser uses the phrase to describe Buddhist teachings and doctrines the Dharma. The cover image for Like gold that fears no fire: New writing from Tibet by the Tibetan artist Losang Gyatso, was inspired by a group of monks who made brave protests in Tibet in The full work, entitled Signs from Tibet, is featured on p. 52 of this volume and is reproduced with the kind permission of the artist.

3 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 1 CONTENTS Introduction Us, Post-2008, by Woeser Third Letter to My Friend Norzin Wangmo, by Jamyang Kyi A Tibetanness that is on the cutting edge of cool, by Therang Buengu Breaking the Silence, by Lamajabb Sketch of History written in the blood of a generation Banned writings from Amdo What human rights do we have over our bodies?, by Nyen (the Wild One ) The story of Jakpalo s death after torture Signs from Tibet - Images of protest by Losang Gyatso What is this? Let that Moment Become Eternal! New works by the Tibetan artist Losang Gyatso, by Woeser Dolma Kyab: author sentenced to ten and a half years in prison The Restless Himalayas, by Dolma Kyab An encounter with the Dalai Lama, by Wang Lixiong A succession of tortures: the detention diary of Jamyang Kyi They, by Jamyang Kyi Your White Hair and the Eternal Snows: poems by Namlo Yak Because Of That Wish, by Namlo Yak Adoptive Mother, by Namlo Yak My Life, My Pain, by Gartse Jigme

4 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 2 LIKE GOLD THAT FEARS NO FIRE: NEW WRITING FROM TIBET Disappeared writers Monk editor of banned magazine detained Who are the real separatists?, by Kunga Tsayang Tibetan monk makes video appeal for return of Dalai Lama and end to repression in Tibet Tibetan monk makes courageous video appeal Serves You Right!, by Woeser Vapor of the Poisonous Snake: Song by imprisoned monks The Gongmeng Report : rare analysis of the Tibet crisis from inside China IV: The government s errors in handling the follow-up to the 3.14 incident On the Road, by Woeser The Olympics Diary of a Tibetan, by Tashi Bod The fire next time in Tibet, by Wang Lixiong The Cry of Tibet, by Wang Lixiong A Sheet of Paper Can Become a Knife, by Woeser

7 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 5 INTERNATIONAL CAMPAIGN FOR TIBET INTRODUCTION On March 10, 2008, several hundred Tibetan monks from Drepung, one of the great three Gelugpa monasteries of Tibet, began an orderly march to Lhasa. The monks, protesting against political campaigns at their monastery that were impeding religious practice, were stopped by armed police. Some wept as they recited long life prayers for the Dalai Lama. On the same day chosen because it was the symbolic 49th anniversary of Tibet s National Uprising against Chinese rule - monks in smaller, more remote monasteries in eastern Tibet protested too against China s policies and religious repression. It was the beginning of a wave of overwhelmingly peaceful protests that swept across the Tibetan plateau, to be met by a violent crackdown, unprecedented in its intensity. Over the past 50 years, China has instituted increasingly hard-line policies that undermine Tibetan culture and religion; the Tibetan people have been denied freedom of expression; their language has been downgraded; and their economic resources have been appropriated by the Chinese state, with increasing numbers of Chinese migrants moving to the Tibetan plateau. Tibetans had reached a breaking point. In risking their lives to make their feelings clear, they propelled Tibet to the top of the international news agenda and forced the international community to view Tibet as a more serious issue than before, resolvable only through political means. Tibetans wanted to convey the message that the Dalai Lama represents their interests, not the Chinese state, and they continue to do so today. Since the Drepung monks took to the streets on March 10, 2008 the Chinese government has engaged in a comprehensive cover-up of the torture, disappearances and killings that have taken place across Tibet combined with a virulent propaganda offensive against the exiled Tibetan leader, the Dalai Lama. New campaigns directed against Tibetan culture and religion mean that almost any expression of Tibetan identity not directly sanctioned by the state can be branded as reactionary or splittist and penalized with a long prison sentence, or worse. Singers, artists and writers have disappeared and faced torture under a new drive against cultural products with suspect ideological content such as songs referring to the Dalai Lama and in music bars Tibetan performers are no longer allowed to address 5

8 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 6 LIKE GOLD THAT FEARS NO FIRE: NEW WRITING FROM TIBET the audience as Tibetan brothers and sisters because it is considered subversive to the unity of the nationalities. And yet, despite the risks, this is the only period when protests have continued despite the severity of Beijing s response. It is also a time when there has been an unprecedented outpouring of emotion and expression of views, in blogs, articles in literary magazines published by scholar monks or lay poets, or songs and ballads sung in bars or uploaded onto Youtube. This new cultural resurgence is being led in Tibet by a new generation of Tibetans, many of whom have been educated in Chinese as well as Tibetan. Unlike the older generation of Tibetan elites, young intellectuals did not experience the takeover of Tibet by China or the excess of the Cultural Revolution; they are aware of both the political struggle being waged against the Chinese state and a renaissance of Tibetan cultural identity. In one book that was banned as soon as it was published in Tibet, a writer reflects: In a year that turned out to be like a raging storm... how could we remain... in fear. [This work is] a sketch of history written in the blood of a generation. A Tibetan blogger writes [Tibetans] are no longer just trying to fit into the Chinese national story; instead they are creating their own. It is a new cultural moment... [young Tibetans] are starting to have the chance to be many things and at the same time still be Tibetan. These courageous writers, many of whom are still in Tibet, dare to refute China s official narrative representing a more profound challenge to the Beijing authorities than ever before. They find the cause of the protests that convulsed the plateau not in some phantom instigation of the Dalai clique but in the tragic Tibetan history that began in the 1950s and the shortcomings of China s Tibet policy, according to one Tibetan scholar in his essay Breaking the Silence. Like gold that fears no fire opens with an original article by the most well-known Tibetan writer Woeser, an accomplished poet and one of the most eloquent and fiercest analysts of Chinese oppression in Tibet. Woeser s important and powerful article outlines the importance of story-telling for an oppressed people to affirm their history and identity. Woeser argues that the events of 2008 are as significant in contemporary Tibetan history as those of March 1959, when tensions against the Chinese presence in Tibet escalated into an uprising, and led to the Dalai Lama s escape into exile. 6

9 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 7 INTERNATIONAL CAMPAIGN FOR TIBET She writes: Having been through the events of 2008 that shook the world, Tibet is no longer the Tibet of the past, and the Tibetan people are no longer the Tibetan people of the past everything has undergone a genuine transformation. If one pretends to be aloof and indifferent and thinks that blood can just be washed away and that the truth can be covered over; or that atrocities will not be condemned and suffering will not be pondered; if one acts as though nothing ever happened and thinks life goes on as before and the sun will rise as ever, this is just selfdeception..tibetans are breaking through the silence, and there are more and more instances of these voices being bravely raised, encouraging ever more Tibetans. Like gold that fears no fire features stories of imprisonment, interrogation, death and loss, as well as perspectives on a better future that reveal an unquenchable spirit and deeply-felt Tibetan identity. These stories, poems and political writings give readers an insight into the hidden, shared experiences of the Tibetan people. We are proud to share these courageous voices with the outside world for the first time. 7

11 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 9 INTERNATIONAL CAMPAIGN FOR TIBET US, POST-2008 By Woeser Despite living under almost constant police surveillance in Beijing together with her husband, Chinese writer Wang Lixiong, Woeser continues to be one of the most eloquent and fiercest critics of Chinese oppression in Tibet. Woeser s writings reveal her discovery of her Tibetan Buddhist identity and her country's past after an upbringing in elite Party circles speaking Chinese. They are reflections on life, memory, loss and spiritual faith as well as forbidden subjects such as political imprisonment and injustice. Woeser was born in Lhasa, but grew up speaking Chinese after her father, who served in the People's Liberation Army, was transferred to a Tibetan area in Sichuan Province. As a member of the privileged elite, she was later admitted to a Chinese literature program for minority nationalities. It was only when she moved back to Lhasa as a young woman, where she worked as an editor for the leading Tibetan literary magazine, that she began to discover the reality of Tibet's past and to learn about Tibetan Buddhism. This coincided with the death of her father, who had been a deputy commander in the army, and the realization that he had secretly been a Buddhist. While in Lhasa, Woeser (who, like many Tibetans, is known by just one name) began to document the effects of religious repression, massive immigration of Chinese and unbalanced economic development. In 2004, after her book 'Notes on Tibet' was banned, she was informed that all her working hours would be devoted to political re-education. She moved to Beijing, and she later married Wang Lixiong, an author and commentator on Tibet who has been outspoken in his support for human rights and his willingness to take seriously the needs and concerns of Tibetans. Some of Wang Lixiong s work is featured in this collection. In various ground-breaking essays, Wang Lixiong has outlined why he thinks that the Dalai Lama is the key to resolve the question of Tibet, and in March he was a signatory to a letter urging dialogue between Chinese leaders and the Dalai Lama, so as to "eliminate animosity and bring about national reconciliation". (www.savetibet.org/news/newsitem.php?id=1245.) Woeser has published almost daily updates and comments online since March, when an overwhelmingly peaceful uprising across the Tibetan plateau transformed the political landscape. At the height of the protests, more than 3 million internet users visited Woeser's blog, and her daily updates were 9

12 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 10 LIKE GOLD THAT FEARS NO FIRE: NEW WRITING FROM TIBET translated into numerous languages. The personal stories she includes in her writing the blind monk who committed suicide, the lama who was beaten when he tried to prevent a protest from escalating bring home to the outside world the reality of the current crackdown in Tibet and its deeper significance. Professor Tsering Shakya, an expert in contemporary Tibetan writing, compares Woeser's situation to that of the late Russian dissident writer, Solzhenitsyn, saying: "It is the duty of courageous writers to speak of the unspeakable and lift the veil from the dark corners where horror is hidden...the events of March 2008 created a new memory and it will be narrated from generation to generation. Today, memory is no longer hidden...but advertised in cyberspace to share with the rest of the world - and in this respect Woeser occupies a unique position as chronicler of modern Tibetan memory. Her blog [and writings] have become the voice of Tibet." Us, Post-2008 is an original article by Woeser written specially for Like Gold that Fears no Fire. 1. Status 1959 changed the status of the Tibetan people. It its wake there appeared in the literary history of the Tibetan people voices expressing themselves in various different languages, something that had never happened before. In this book, for example, there appear Tibetan voices writing in their mother language, and there appear Tibetan voices writing in Chinese and English, voices that speak with such richness and variety and yet with sadness and helplessness. Every time His Holiness the Dalai Lama speaks to Tibetans in India or in other countries he frequently repeats the words tsenjol (exile) and tsenjolpa (an exile), and the deep impression left by these two words has become a significant identifier of the Tibetan people post And this is indeed our status. No matter whether Tibetans in their numbers write in their mother tongue or use Chinese or English or any other language to write; no matter whether Tibetans live in Dharamsala or live in New York, London or Beijing; and no matter whether Tibetans in their numbers still remain in their home province of Amdo areas of modern Qinghai province, Gansu province and Sichuan province) U-Tsang (the Tibet Autonomous Region) or Kham (areas of the TAR, Sichuan, Qinghai and Yunnan provinces) all are exiles. In spirit and body, they are all exiles! 10

13 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 11 INTERNATIONAL CAMPAIGN FOR TIBET A half century of exile not only creates a man-made geographical separation, the Tibetan people themselves have been split into two groups: Tibetans inside and Tibetans outside, with the long national boundary as the divide. Even though there are writers who can speak two or more tongues, the divide created by language is even more apparent than the national boundary. This separation has left us concerned for each other, but communication and exchange is difficult. It s particularly difficult for Tibetans inside whose greatest fear after half a century of mandatory brainwashing and education is not that the monasteries have all been destroyed, but that their memories have been erased or altered. Our duty now is to search for, recover and then amend our memories, and even to re-produce our history and reality. All things are interdependent and all people are interdependent. When we sink into lies and when even the truths that sit beside us are sheltered, we must issue a clear and powerful voice of conscience, bravery and insight. 2. Voice Voice is an important word. And to issue a voice is a more important act. In Tibet s monasteries, the sound of monks clapping hands can often be heard as they debate the scriptures. And the voices debating scriptures, among all the voices in Tibet, are but one kind of voice, a symbol of the Great Dharma which like pure gold fears no fire. And aside from this, what other voices are there in this land of Tibet? One person, or one group of people, they have voices that comes from within, a voice that pours deep sentiments across this land; a voice that coalesces the people s valuable spirit; and a voice that speaks to themselves living outside Tibet and that considers, reflects back upon and expresses historical memory one that spreads far and wide as soon as it s issued but that s likely to be immediately subjected to various censures in today s Tibet. And among these censures it seems the most righteous one heard is: You eat what we give you, you use what we give you, and yet you attack us you are devoid of gratitude. What does it tell us that Tibetans living in their own land suffer such censure? Why would an ancient people with a long history live debased lives to this day by always relying on the benevolence of others? If this is not how it is, then from what point in time did others neighbors become such masters in the home that they have to right to rebuke the original residents in such a way? This you eat what we give you, you use what we give you in fact is a lie that cannot pass the test of facts. But such an argument not only deludes the colonizing masses, it also surely lacks a certain power 11

14 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 12 LIKE GOLD THAT FEARS NO FIRE: NEW WRITING FROM TIBET of persuasion over the colonized, does it not? As far as every Tibetan who has entered into the interest group is concerned, their lives are lived not only as dependents but also as adjuncts; their lives are even parasitic. It is not easy to issue a voice from a throat beset by deep depression, and so why do such voices strangely change tone as soon as they re issued? Isn t it more common that there isn t enough time to utter a single syllable and in the face of every kind of stricture and censure it is swallowed in fear and one dares not make a sound? 3. Storytelling Storytelling is extremely important. It not only becomes the means for a colonized people to affirm the existence of their status and history, but when anything happens in their own land, storytelling can also change fearful events in everyday lives into something experienced, bestowing those events with a story form that people can jointly enjoy and remember, as well as forge a people s memory and traditions. And thus, they are no longer stories delivered in monologue by the victors. And so who are the storytellers? Or one should say, the stories told by whom are closer to the facts or the relative facts? In the specific case of Tibet, is it the colonizers who have the right to tell or is it the Tibetans who have lost the right to tell? To tell, or can t tell? If it is to tell, how many can tell, and how many will not be permitted to tell? And of those permitted to tell, how much is taken for granted and how much will deliberately be revised? As far as I myself am concerned, I was once a newspaper journalist and worked as an editor of a magazine, and I have written themed reportage. I am very well aware of the principles and hidden principles of storytelling. Historically in China, intellectuals in their public role cannot be critics, and even less can they be opponents; rather, they are the servants or mouthpiece of government, otherwise their lives are far from easy. For example, if a writer were to tell a true story, the story in the writer s heart the story that was of that writer it would be a huge transgression. This is the manifestation of some kind of power within the remit of storyteller, like a discipline exercised in secret that we can only tacitly accept and obey. If one goes too far, then sorry, the stick wielded by this power will come down on the transgressor s head and the punishments leveled will include ordering silence or imposing silence. If the writer is banned they cannot publish their works and in more serious cases they can even lose their physical freedom. And this too is a kind of warning, a warning to others, that one can only be a storyteller within a remit permitted by the power. This of course is the power of the colonizer. It requires and 12

15 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 13 INTERNATIONAL CAMPAIGN FOR TIBET even demands that the colonized best remain speechless. If one wants to speak up one can only repeat what has already been said a parrot for the colonizers. And if one wanted to take it a step further and ignore one s conscience, one could sing the praises of the power and become its cheerleader, which of course leads to grace and favor from the colonizers and brings with it rich reward. It s like a master throwing a bone to the dog by the door, a bone that still bears a few small scraps of meat. In the past half century and more, looking at practically all of the stories about Tibet in official discourse, Tibet is either being introduced or mis-represented. In this attempt to forever control Tibet by deleting and revising history and reality, the truth is stifled, the terror is hidden, and the Tibetan people remain silent. 4. Structure and situations In Tibet, aside from the traditional intelligentsia of the monks, the majority of Tibetans who receive a modern education have basically been absorbed into the system. For many years, the space for Tibetan culture has been almost completely controlled by the system while Tibet s own cultural market has been extremely small. And therefore, expression by Tibetan intellectuals has been very limited. In Tibet, there is the following unwritten opinion among officials: the greater the degree of Tibetan-language education and the deeper the religiosity, the more reactionary the thinking. Deliberately or otherwise, this has created a neglect and even a contempt for the study and popularization of the Tibetan language, which has led to ever higher levels of Sinicization among Tibetans; on the one hand, this makes Tibetan intellectuals passively accept the situation in order to protect themselves, and if they do dare raise their voices it s to ask the authorities to place importance on Tibetan culture, to respect Tibetan culture those who ask this are narrow nationalists, and those who demand it are ethnic splittists. It is therefore obvious that in Tibet, educated people who write in Chinese compared to educated people who write in Tibetan feel themselves to be under far less pressure. The situation for those who are well-known and those who are not well-known, and the ease or tension one feels when speaking to them is not the same as being within or outside the system. It is only when one is within the system that the controls and restrictions one is under are the same; and even those who because of their fame garner favorable treatment from officialdom, and for whom the temptation of yet more fame and fortune becomes ever greater and ever harder to relinquish, in a manner of speaking, these too are bound by a kind of formless chain. For those outside of the system, a certain renown does in fact bring some relative safety. For instance, there were many who thought that 13

16 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 14 LIKE GOLD THAT FEARS NO FIRE: NEW WRITING FROM TIBET my writings after I had left the system and the works of monks and nuns who became public intellectuals, would meet a very different outcome from the authorities. However, this safety is not in fact true security, and remains instead within the calculations of those in power. The moment they need to move, such security can be gone in an instant. With regard to the space needed for publishing works, the Chinese interior is more relaxed compared to Tibetan areas. For instance, the handful of publishing houses, magazines and newspapers in the Tibet Autonomous Region are under the relatively strict supervision of ideology departments, and while the appraisal system for publishing in the Chinese mainland is also very strict, there is occasionally space for a statement of truth in such a vast geographic area and among the countless number of publications. Of course, any manuscript touching upon Tibet has to be submitted to the United Front Work Department for appraisal, and appraisals are very strict. What must be remembered is that the world of the Chinese language is not solely limited to within China s borders, and that there is a large and relatively free cultural market abroad. And so from 2006 onwards I ve had a total of seven books published in Taiwan and Hong Kong. However, I still hope to be able to publish books within China because after all, this is where the largest Chinese readership is, and it would be useful through my writing for ever more in the Chinese readership to gain an understanding of Tibet. 5. Writing in Chinese I am a Tibetan writer who writes in Chinese. Just as the Han writer Wang Lixiong said in his essay Two kinds of imperialism encountered in Tibet : A coming together of historical events has created many talented Tibetan writers. There are hundreds of Tibetan authors, poets and poetesses, who are known as Tibet s Chinese Writers Group [ ] There have been different arguments about this phenomenon among Tibetans themselves. Some feel that it is a result of colonialism. Certainly, when the upbringing of these writers is analyzed, the relevance of colonialism becomes very evident. First of all, the majority of them grew up in the so-called Tibetan areas of Sichuan Province, which are one result of China s decision to divide the Tibetan region neighboring to China into the four provinces of Qinghai, Gansu, Sichuan, and Yunnan. The degree of Sinicization in Tibetan areas of Sichuan is high; and the education in Tibetan language has been poor. [ ] 14

17 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 15 INTERNATIONAL CAMPAIGN FOR TIBET Being unable to master the Tibetan language is admittedly a common problem among Tibetan intellectuals whose major competence is in Chinese. As a result of colonial education, many of them cannot write or even fluently speak in Tibetan. Woeser s generation went to school during the period of the Cultural Revolution. At that time, there was almost no Tibetan taught in most of the schools in the Tibetan areas of Sichuan Province. On the other hand, the pay-off is that their Chinese became good enough for them to choose writing as their profession Chinese has become their mother language. While it is generally accepted that one can only master a single language to the degree of becoming a writer in that language, Chinese is indeed these Tibetan writers first language. It is also the reality that when Tashi Dawa, as chairman of the Tibetan Writers Association, met with Tibetan exiles overseas, the two sides could only communicate through Chinese, the language that signifies China s colonialism. No wonder the exiles question how, if a nation s language is the carrier of its culture, someone who is unable to master the language can grasp the culture and spirit of the nation and even speak for the nation. 1 However, I do not agree with what Wang Lixiong says about a mother language. He and I once had an argument about this. Chinese is not my mother language, it is just my second language. In fact I barely spoke any Chinese before the age of four and the first meal I ate when I was born was Tibetan yak butter mixed with my own mother s milk. I solemnly retorted that my mother language is not Chinese; however, my problem is that over the course of growing up my mother language has been replaced. Yes, that s it; replaced. Like a treasure you hold dear to your bosom and even though you hold it dear you are too young, you are too weak, you are too innocent, and even as you re too young and innocent to know the ways of the world a mysterious hand takes away the beautiful treasure you had held to your bosom, and instead gives you another beautiful treasure and yes, this other treasure is indeed beautiful but it has almost nothing to do with you, one can say it is not of you, but from that moment on it would never leave you. And what do you do? How can you cut yourself off from it? And so it s a replacement. One beautiful treasure was exchanged for another beautiful treasure but the differences are that one is of you but has forever taken its leave of you, whereas the other is not of you but will forever be appended to you. It s as simple as that. 15

18 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 16 LIKE GOLD THAT FEARS NO FIRE: NEW WRITING FROM TIBET 6. Paradox Wang Lixiong considers that it is only if a nationality s language is fully grasped that the expression of a nationality s consciousness can be limited to private talks within the nation. He says: Instead of whispers within the nation, it is more important to articulate publicly and face the audience of the Han masses, the Chinese authorities, and international opinion. Otherwise the average Han Chinese can only follow the government s propaganda to (mis)understand Tibet. The Chinese authorities themselves can only rely on the colored spectacles of the intelligence agents and the so-called policy study to control Tibet. The reality of Tibet is either distorted or ignored due to it being voiceless. [ ] The ones who are most likely to bear the responsibility for the public and lasting expression of their nationality s consciousness are still the nation s public intellectuals who are literate in Chinese. There are three reasons for this: Firstly, they are able to directly communicate with the Chinese population and authorities. Secondly, they are able to employ the media to spread their voices. Even when they are banned by censorship, there is still the internet connection for communication. Thirdly, they are able to participate in mainstream society in China, and through it enter the horizon of the international attention towards China. To a certain degree, they are protected by China Watchers in the international society. Therefore, they have more chance than the average citizens to test the bottom line of the autocracy. 2 The Tibetan scholar Tsering Shakya has discussed the significance of this consciousness even more clearly when he wrote in the foreword to The Snow-Lion Roaring in the Year of the Mouse, my record of the 2008 events in Tibet: Woeser s writing is particularly offensive to the Communist Party because she not only dares to speak what the Party doesn t want the people to voice, but she writes in the language of the ruler. The Tibetans writing in Chinese have served an important purpose, in the early period of Chinese rule, the Tibetans writing in Chinese were seen as the voice of liberated serfs and extolling their grateful thanks to the Party. There are tales written by Tibetans in Chinese language depicting the cruelty of feudal Tibet, which helped to legitimize the conquest. A good example is the novel Kalsang Metok written by Jamphel Gyatso, where conquest was welcomed as liberation. The younger generation of Tibetans writing in Chinese no longer see themselves as agents of the Party and see their writing as writing back in the language of their ruler. In Shakespeare s The Tempest, Prospero scolded Caliban by asserting he bestow him the gift of language and civilization, Caliban retorted: 16

19 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 17 INTERNATIONAL CAMPAIGN FOR TIBET You taught me language: and my profit on t Is, I know how to curse: the red plague rid you, For learning me your language! For the Communist Party, Woeser s writing is like Caliban s curse. She writes defiantly and her knowledge of the language is used to speak back the truth. This is precisely the reason why Woeser s writings are troublesome for the Chinese government. She is the voice of a native, who they look down with and despise as uncivilized. Woeser came into prominence through her essays and vignettes of lives of Tibetans. These portraits present the complex lives of the Tibetans, their fears and anxiety and most of all their deep faith in Buddhism and identity. This was not an image the Party wanted, the official images of the Tibetans are supposed to be a happy and singing colorful minority, forever supplicating the Party. She is also an accomplished poet and her poems speak of her own search for the native land and its people. Her poems are about dispossession and longing to her nourishment of her native soil Bound together by common space Ever since I became a freelance writer and ever since my writings have become fairly widely read on the Internet, I ve become acquainted with ever more young Tibetans from Amdo, U-Tsang and Kham. This is a group that I rarely came into contact with in the past, and my communications and exchanges with them give me a confidence I ve never known before I ll never feel alone again. These days, Tibetans under the age of 40 and even younger are playing to their strengths and showing levels of rationalism, sensitivity and confidence that in this era of change and variables is gratifying to see. Not only has their nationality consciousness not been weakened by the Chinese Communist s brainwashing and education, it has actually become stronger; at the same time they have mastered Chinese and English as a means of expressing nationality consciousness the future is full of hope. A young Tibetan wrote to me once and said We are all using different means to issue our inner voice, but our aims are all the same. My own personal experiences have led me to a deep understanding of the importance of the Internet. The appearance of the Internet is still a major turning point. The Internet has provided another space for the dissident s voice, a space that seems it could truly have an impact upon people s lives. The strength of the Internet is such that no longer can the power-holders draw a veil over heaven with a single hand, and such that a democratic future is no longer a dream. 17

20 Like Gold Bold.qxd:Layout 1 2/10/09 12:48 Page 18 LIKE GOLD THAT FEARS NO FIRE: NEW WRITING FROM TIBET Tibet is not mute. Even though many people have been arrested or harmed in the general silence, the Internet will wrest a new space for the existence of those whose voices have been lost. The Internet has already built a bridge of communication and exchange for a Tibet that has long been divided. In sum, the Internet is the most important field of activity in this era. The Internet will change China and it will also change Tibet Having been through the events of 2008 that shook the world, Tibet is no longer the Tibet of the past, and the Tibetan people are no longer the Tibetan people of the past everything has undergone a genuine transformative change. If one pretends to be aloof and indifferent and thinks that blood can just be washed away and that the truth can be covered over; or that atrocities will not be condemned and suffering will not be pondered; if one acts as though nothing ever happened and thinks life goes on as before and the sun will rise as ever, this is just self-deception. The significance that 2008 had for Tibet is in fact the same as the significance that 1959 had for Tibet. Two years ago, some Tibetan painters in Lhasa called their exhibition Voicing Happenings, expressing their wish to use art to record and explain the state of Tibet as well as their wish to use art to issue the voices of modern Tibetans. They themselves were Tibetans living in the twenty-first century; living in turbulent times with the varied and unprecedented complications of globalization and Sinicization weaving together and attacking the Land of Snows on the plateau, that had long ago lost its selfimposed protection and tranquility. I am not saying that these painters were dissidents, but as far as I, a dissident, am concerned, my writing is also for the purpose of voicing happenings. I confess that I, here in China, am proud of being a dissident. But it is not enough to simply live by one s different views. One must speak out. I, as a Tibetan, use my voice for Tibet. As for me, I write books (I have written 11 books so far; two books published in China have been banned; others have been translated into different languages: three books in Tibetan; one compilation of poetry in English, one book in German, one book in Japanese, one book in French, one book in Spanish, one book in Catalan, and one compilation in English), I write blogs (I started blogging in 2005, but after China closed three of my blogs in rapid succession I had to blog from a server in America, which is occasionally brought down by Chinese hackers; the one I write these days is the fifth I ve kept), and I issue my voice in the media. This is how I, as a dissident writer, exist. 18

p T h e L a s t L e a f IN A SMALL PART OF THE CITY WEST OF Washington Square, the streets have gone wild. They turn in different directions. They are broken into small pieces called places. One street

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